The Pulpit Commentary — Deuteronomy — Section 268

gospel idPas. It finds its higher counterpart in that cc acceptable year of the Lor«l" (Luke h·. l 9), which is the true " Lord's release." Christ came cc to preach the gospel to the poor," and "to preach dcli·.erance to the captives" (Luke iv.18). 'l'his" accepted time " is the period of God's forbearance with our sins (2 Cor. v. 19; vi. 2). It is the tim<' also of forgiveness of sins to those who believe-a" Lord's release" indeed, not from money debts, but from spiritual ones (Matt. vi. 12), not temporary, but eternal. It is the time of the setting free of bondsmen-Satan's captives-those held in thrall by evil (Rom. ,i. 18; 2 Tim. ii. 26). We are taught by this law- I. THAT THE POOR HAVE A CT,AIM ON THE FORBEARANCE OF THE RIOH. (Vers. 1-5.) Such a claim will willingly be recognized by the loving heart. It will sl1rink from pushing hard on any one. It will put itself in the debtor's place, and bear with him as Jong as possible. This was the lesson enforced by the law of cc the release." It secured for the poor debtor a whole year of grace. It interposed a check upon the creditor's selfishness, and rebuked him if disposed to press hard upon his brother. It did more, testifying by its very existence to God's sympathy with the poor, and to his desire that they should be mercifully treated. The harshly exacting spirit, however common, is not God's or Christ's (Matt. xviii. 23--35). It is assumed, of course, that the case of poverty is genuine. There is no evidence that, even durin" the sabbatic year, the creditor was not entitled to recover his debt from a man well able to pay it. II. THAT THE POOR HAVE A CLAIM ON THE ASSISTANCE OF THE RICH, (Vers. 7-12.) Assistance goes beyond forbearance. The Law requires, not simply that lenders of money should not be harsh and unforbearing in exacting its repayment, but that, where need exists, they should be willing, nay forward, to render such assistance as is in their power. Honest poverty-for such only is in contemplation-creates a claim which those " having this world's good" (1 John iii. 17) are not at liberty to di~regard. Heart and hand are to be alike open to the cry of distress. The giving is to be~ (1) liberal; (2) ungrudging; (3) disinterested ( cf. Matt. v, 42). Note: 1. Liberal assist- ance in a time of need is worth many doles spread over a longer period. 2. Assistance, where practicable, should be given in the form of loans. This is the idea of the law, and it is in harmony with the best modern opinion. Loans are preferable to simple charity; they do not pauperize; they develop the principle of self-help, encourage diligence and thrift, and foster the spirit of honest independence. Those who cannot be helped save by gratuities must, of course, be helped cheerfully. III. THAT LIBERALITY TO THOSE IN !."EED TENDS TO OUR OWN ENRICHMENT. (Vers. 4--7, 10.) No truly liberal man will make this the motive of his liberality. But as a secondary encouragement to liberal giving, and as removing fears of the possible results to one's own fortnnes, it deserves to be considered. The liberal soul is usually not the loser, but the gainer, by its liberality. Selfishness defeats itself. Subtle spiritual laws operate to produce this result. I. Liberality reacts upon the soul itself to ennoble and expand its powers. This tends in the direction of enrichment. 2. The liberal man is loved and trusted. He gets kindness shown him for his kindness to others (Luke ,i. 30-39). He is one whom neighbours and friends are always willing to serve, and to speak a good word for. 3. God's blessing is upon him (vers. 4, 10). Through that blessing he is prospered. He divides and conquers. By opening his hand liberally, he gets more than he parts with, "There is that scattereth and yet increaseth," etc. (Prov. ri 24, 25).-J. 0. Yer. 11.-The poor in the 7and. The meaning is that there will always be greater or less scope for the exercise of the virtues of kindness and liberality,-that it is vain te hope for a Utopian condition of society in which there shall be absolutely no poor. I. Tms DOES NOT IMPLY: 1. That many existing causes of poverty cannot be per- manently removed. 2. That every attempt ought not to be made to reduce poverty within its narrowest limits. The saying," Ye have the poor always with you" (Matt. xxvi. 11), is no utterance of fatalism. Much can be done to reduce poverty. With the growth of society, still more as a result of the spread of Christian principles, numbers or tLe causes of poverty now existing may be expected to disappear (idleness, intern• perance, bad laws, merciless competition, class antagonisms, unfavourable sanatory wnditions, elc.). _ II. IT DOES IMPLY: 1. That under the most favourable conditions of existence on  OIi, XV. 1-23.] THE BOOK OF DEUTERONOMY. 2G3